PERBANDINGAN TAFSIR AL-QADIR DAN AL-MISBAH TENTANG TIKRAR DALAM SURAT AL-BAQARAH

Ade Silviana Wulandari, NIM.: 22105030068 (2025) PERBANDINGAN TAFSIR AL-QADIR DAN AL-MISBAH TENTANG TIKRAR DALAM SURAT AL-BAQARAH. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Tikrār is one of the rhetorical arts within the discipline of balaghah, referring to the phenomenon of repetition in the Qur’an. This subject has attracted the attention of scholars since the classical period, among them Maḥmūd ibn Ḥamzah ibn Naṣr al-Kirmānī, author of Asrār al-Takrār fī al-Qur’ān. In this work, al- Kirmānī discusses forms of lexical repetition (Tikrār lafẓī) in the Qur’an. However, several verses whose wording appears to be repeated are not addressed in his study—for example, those found in Surah al-Baqarah: verses 47, 122, 134, 141, 149, 150, and 286. The purpose of this research is to examine the interpretation of these verses in Tafsīr al-Qadīr and Tafsīr al-Mishbāh, and to compare the interpretations of both works. This study employs a qualitative library research method using a descriptive-analytical approach to examine how Tafsīr al-Qadīr and Tafsīr al- Mishbāh interpret Tikrār in Surah al-Baqarah, as well as a descriptive-comparative approach to contrast both interpretations. The primary sources include Tafsīr al- Qadīr by al-Shawkānī and Tafsīr al-Mishbāh by M. Quraish Shihab, accompanied by other relevant literature on Tikrār. The analysis begins by identifying repeated verses in Surah al-Baqarah, followed by examining their interpretations in both tafsirs, and finally comparing the perspectives of the two works. The findings of this study show that Tafsīr al-Qadīr and Tafsīr al-Mishbāh interpret Tikrār within contextual frames that differ from the verses preceding them. Both sources understand Tikrār as a means of reinforcing meaning, recalling past events, magnifying certain themes, and refuting those who deny the truth. In interpreting Tikrār, Tafsīr al-Qadīr tends to emphasize textual proximity, semantic coherence, and classical Arabic linguistic conventions to uncover the underlying rhetorical functions. Meanwhile, Tafsīr al-Mishbāh relates tikrār to deeper semantic and emotional dimensions in order to construct inter-ayat correlations. The comparison of both tafsirs demonstrates the richness of Tikrār’s functions: it does not merely serve as an element of emphasis, but also as a form of Qur’anic pedagogy, a mode of magnification through repeated mention, and a source of guidance when one faces uncertainty.

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